Temples are the Hindu devotees devotional centre. Though every hindu goes to the temples near by most of them still do'nt
know the Idol in each temple, its importance, rituals etc. I my self havent gone to all these temples. But it was a dream
come true idea to develop this web site. Though so many web sites are there in the internet, there was 'nt any district wise
classification of temples. This classification will help any devotees to find out a temple they want to visit in a particular
district. When I was trying to find such an information I could not find a site which has got everything. I had to refer so
many web site. For the creation of this web site I had to research other web sites and my sincere gratitude for each one of
them . This humble effort is for the good ness of the Hindu religion and I would like to clearly mention here that I have
no other motive than for the good sake of the devotees and religion.

I know still this web site is not complete as there are thousands and thousands of Temple in this God's own country..
So I need all the devotees and readers of this site to help me out to get more and more details of temples which
were not listed here and detailed information on each temple. Since I work abroad it is difficult for me to visit
each and every temple personally.So please provide me full details of the near by temple which is not listed below, and if
possible please provide me a photo graph of the temple. Please mention the locality, How to reach that particular temple and
its rituals etc. You could email to me at rajpk2006@gmail.com .

So please bless me to find out more and more details of temples to help the devotees. This website is dedicated to all
Hindu Godes and Godesses.

The Vedic based temple culture of Kerala is centred on ancient Indian epics.
The stringent adherence to the ancient practices of worship and the sanctified atmosphere result in the devotees feel they
are in a different world when in temple precincts. The oil lamps and their influencing effects on devotees spread an air of
serenity and mysticism to the Kerala temples.

Till 16th century the inscriptions found in the Kerala temples were of Vattezhuthu
script of Tamil Nadu. From 16th century onward Malayalam script is seen. In Kerala, rebuilding or renovation of temples is
a continuing process.

The history of ancient Kerala is closely related to the neighbour State, Tamil
Nadu. This is simply because the Kerala mainly adopted the Tamil culture upto the 3rd century. This period was under the rule
of Cheras. Few cave temples found in Kerala are attributed to the temple architecture of Tamil Nadu where such temples are
not uncommon. Kerala temple architecture is based on utility value akin to Kerala’s old residential structures. Stressed
on simplicity, sanctity and nature-friendly, a mixed medium of stone, laterite, brick and wood leads the Kerala temple architecture.
This unique type of temple architecture is unseen anywhere else in the Indian sub-continent.

Majority of the temples in Kerala is cornered by Bhagawati and Shiva deities.
Third position goes to Sastha temples. Shiva and Vishnu are worshipped in equal devotion in Kerala. Elsewhere it is not so.

During 15th and 16th centuries there were several literatures on Kerala temple
architecture. The Bhakti literature of 16th century is a notable work among them which has helped mould the temple cutlture
in Kerala to a great extent.

The Maharajas of Travancore were ardent patrons and devout promoters of temples
and their philanthropical gesture has helped the proliferation of temples in Kerala.

There are five classes of temples in Kerala.

A village temple ("Graama Kshethram") in every village;

A "Desa Kshethram" in every "Desam", within a village;

Private family temples, where their "Paradevatha" (family
deity) is worshipped. (Not every family has one.);

Sacred groves ("Kaavu"); and

Transplanted deity temples ("Kutiyiruthukal").

The supreme authority for all religious
matters (i.e., "Vaidika-Thaanthrika Chatangukal") in each temple is vested with its designated "Thanthri".

There are minor variations in the ceremonial aspects of worship among the three
main schools of thought ("Paksham"), though their fundamental concepts are identical. A spiritual relationship ("Aatma Bandham"),
akin to that of a father and son, is presumed to exist between the manifest energy or aura ("Chaithanyam") of the main and
other lesser deities in a temple and the person (and his heirs) who was instrumental in their glorification through his daily
ritualistic worship. There are also some families to whom these qualities and authority were transferred for reasons such
as the family becoming extinct with no male lineage.

There are many temples where the "Sraadhham" (annual rituals related to death)
of such original Thanthris are performed by the god's representatives. Thaanthric procedures differ slightly among the followers
of "Eesaana Gurudeva Padhhathi" (scheme), "Prapanchasaaram", "Thanthra Samuchayam", the "Anushthhaana Padhhathi" of the Tharananalloors
and the "Kriyaa Padhhathi" of southern Kerala.

Important temples ("Mahaa Kshethrangal") will have the "Panchaprasaadams"
and "Panchaprakaarams".

Also there will be the "Upagrihams"
such as the boundary walls, "Gopurams', "Oottupura" (dining hall), "Pathaayappura" (store house), and "Bhajanappura" (prayer
hall).

Customs In Temples

In majority of the temples in Kerala non-Hindus are not permitted to enter
the area of sanctum sanctorum. However, in many temples there is no objection for non-Hindus entering inside the outer-walls
of the temple. Once inside the outer-walls, standing in the Nadapura (sheltered front path) on can see the deity in the sanctum
sanctorum.

Ladies during menstruation period are strictly prohibited entering even the
premises of the temples. Likewise, if a death is occurred in the family, the blood relatives of the deceased are forbidden
visiting temples during the mourning period of 14 days.

Male devotees entering the sanctum sanctorum are required to be bare-bodied.
They can fling their shirt on the shoulder or hand. There is no objection in wearing pants or shorts. Wearing caps is disallowed.
Smoking is also there in the prohibited list.

Ladies have no restrictions in their wear.

No footwear is allowed even inside the outer walls. However, socks have no
bar.

In most of the temples the circumambulating path of the sanctum sanctorum and
the outer temple are granite-laid. A devotee usually circumambulates the sanctum sanctorum three times, starting from the
left. Some finish at one round. Having circumambulations in twos are inauspicious. After the circumambulation the devotee
prays before the deity with folded hands when he/she inaudibly presents his grievances or wishes before the deity. Most of
the devotees give some Vazhipad (offering) to please the deity. Once the praying is over the Santhi (priest) gives the Prasadam
(the food of the deity) consisting of sandalwood paste and various flowers in a piece of plantain leaf. In Bhagawathy temples,
instead of sandalwood paste, it is turmeric paste. The devotees apply the paste on the forehead. Some apply it on chest and
upper-end of both the hands, in addition to the forehead. The devotees finally circumambulate the outer temple once or thrice.

In Shiva temples the circumambulation does not take full circle. If a full
circle is taken, it is considered as inauspicious which may result in ill-effects.

The Shiva Lingam washed water is allowed to flow to the left side and there
is a gap in the circumambulating path to flow the washed water. A devotee proceeds to left and reaches up-to the gap and returns
and moves to the right and goes up-to the gap in the left and then returns to the starting point. By this procedure the devotee
does not cover the full circle.

THANTHRIS OF KERALA TEMPLES

The following is a region-vise list of important Thanthris
of Kerala Temples.

Following consecration ("Prathishttha") of the deities ("Moorthys") in major temples,
they should be given all the prescribed "Shodasa Samskaarams". Only those persons who had received such Samskaarams or better
are eligible to become the "Poojakans" (priests) there. If "Pooja" is performed by persons who had not received all such Shodasa
Samskaarams, then the aura and glory of the deities will be diminished.

This festival is conducted in the month of Kumbha, i.e., in February or March and lasts for 10 days. The hoisting of the
temple flag atop the flagstaff (Dwajastambham) about 70 feet high marks the beginning of the festival. On the 1st day, an
elephant race is held.

The next 6 days, devotees can witness elephant processions in the morning, afternoon and night. In the morning, there is
the Sribhuta Bali (offering of oblation at various altars). Besides this there are also various cultural programs. On the
8th day, during 'Utsavabali' (from 10 am to 4 pm) oblations are offered to the Lord's lieutenants. A sumptuous feast then
awaits the devotees. Pallivetta or the hunting expedition of the Lord takes place on the 9th day. This hunt is symbolic of
the destruction of Kama (desire), Krodha (anger) and other such evils that plague us in our life.

After that the Lord's idol is takan to the Rudratheertha (temple pond) for Aarattu, amidst the chanting of mantras. Thousands
of devotees also take the dip, chanting the Lord's name to wash off their sins. Then noon Pooja (which takes place at night
only on this day) is held at the Bhagavati shrine. Finally, the Lord returns to the sanctum sanctorum after 11 circumambulations.
The temple flag is then lowered signifying the end of the festival.